Section 2
III. Christ personal reign on earth will be a thousand years at least.
I call it personal, to distinguish it from that proxical dominion which he hath
exercised on earth since he quitted it, and retired to heaven. And I have added at least
a thousand years because he will-.not quit the earth, nor resign his delegation till after
the last judgment; and the presentation of all the saints before God, with a " Behold I,
and the children ". Which thou hast given me!" (Heb. xi. 13). Then his mediatorial.
kingdom and reign will cease; and he and they be subject to the father till the new
earth be prepaid for another kind of reign.
IV: Christ' s kingdom on earth will be universal.
No people or state will be left out. And herein it will exceed the Roman, Grecian,
Persian or Babylonian monarchies, which also laid claim to universality; for Christ
will ''reign from sea to sea, and
From the river to the ends of the earth" (Zech. ix. io). ' The kingdoms of the world
shall become " the kingdoms of Christ." (Rev. xi, 15). "All kings shall fall down
before him, and all nations shall sever him." (Psalm. Xxx): surely David had in his
eye that son, who was also his Lord; for to his son Solomon the above text is by no
means applicable. See Dan. viii.
V. That spot of earth which. Christ will make the seat of his governments Mount Zion,
in Jerusalem.
Jerusalem and the temple will be rebuilt, as we shall prove by and by and that temple
will be the house of Christ kingdom. A prophet and an angel allure us that the above
doctrine is true, "He will reign in Mount Zion and in Jerusalem before his ancients
gloriously, faith a prophet, (Isreal. xxiv.23); and that he means what we mean evident
from the New Testament, where the words are quoted, and applied to this very
subject. Gabriel adds his suffrage thus, God will give
him the throne of his father David, and he shall reign over the house of Jacob for
ever." (Luke i, 32,33): this throne has hot yet been given to the son of David; but the
millennium
Many more passages be quoted to support our four hand our other doctrines; but this
would be superfluous; as one text, rightly applied is proof sufficient of any religious
point. Millennium will make steadfast the words spoken by angels.
VI. The risen and changed saints shall reign with Christ on earth a thousand years.
I do not mean that all will be kings; for some are to be Christ' s priests, some judges,
some rulers over cities, some over his household, some over his goods, (as wee shall
see anon) and some his special chorister and musicians: neither does my text
authorize any such fancy; for the thrones and judgments there, are for persons of a
particular description, viz. Such as " were beheaded for the witness of Jesus, and " had
not worshipped the beast nor his image, nor had received his mark in the forehead or
hand." And I said, in my doctrine, that they shall " reign with Christ On earth; for in
heaven they cannot reign: how will they find subjects there? They will not reign over
one another; nor yet over angels in heaven, tho' they will on earth (1 Cor. Vi. 3): in
heaven (while they continue* there) They and their lord will be subjects and not kings
(1 cor.xv.24); therefore they reign with Christ at all they must reign with Christ at all
they must reign with him on earth; he supreme king and they subordinate, as Cesar
and Herod reigned over the Jews at the same time.
* That continuance will be no longer than while the old earth is burning, and the new
earth created; for after those events he and they will descend to he new earth where in
dwelleth righteousness forever. 2 Pet iii. 13.
And so, faith, my text, " The saints shall reign with Christ [on earth] a thousand
years." Other texts say, that all " kingdoms and dominions under the whole heaven
shall be given to the saints." (Dan. Vii-- 18. 27): That the saints" shall judge men and
angels." (1 Cor. vi, 2. 3). Miserable work do the Antimillenarians make of these texts.
And as miserable of the following; " When the son of man shall sit on his throne, ye
[my twelve disciples] shall sit on twelve thrones, judging the twelve tribes Israel."
(Matt. xix. 28). "I appoint unto you a kingdom, that you may eat and drink at my
table, in my kingdom. (Luke xxii. 29, 30.) " Hence forth I will not drink of the fruit of
the vine until that day when I drink it new with you in my father's kingdom." (Mat.
xxvi. 29.) " To sit on my right hand and on my left [in my kingdom] is not mine to
give; but it shall be given to them " for whom it is prepared of my father." (Matt.
xx.23). The meek shall inherit the earth." (Matt. v, 5. " Thy kingdom come" &c.
(Matt. vi. I™) Literal millennarianism alone will do justice to these texts and many
others; for if all the kingdoms of the world become the kingdoms of Christ (and he
reside in Jerusalem), he must have deputies to manage the civil and religious "affairs
of foreign countries the saints will be the men; and thus the saints will be his kings
and priest: thus the kingdoms of world will be given to the saints: thus the saints will
judge the world: and as the world to come will
Not (like the present) be in subjection to angels but to the saints, * (Heb. ii. 5) it
follows that the angels will be superseded, and the saints take their authority from
them: thus the saints will judge angels. And if the twelve tribes return to their former
inheritance, and a throne of government be set up in each tribe (as will be shown
presently) who fitter to fill those thrones than their countrymen thus the twelve
apostles shall judge the twelve tribes of Israel: and if some must sit on Christ's right
hand and left in his, kingdom, it cannot be the kingdom of heaven, else some would
sit between him and the father. The last judgment will admit of no partnership or
assistant judges; neither of juries, or something equivalent to", juries,' which is the
usual way of accounting for. The saints judging angels and men. Again; if Christ
reside in Jerusalem his vice-roys, judges, priests and ambassadors attend his court to
pay homage o, the universal monarch, he must have tables to entertain them at thus
the saints shall eat and drink at his table in his kingdom. I am aware of what
philosophy and vain deceit will object. viz. That the raised and changed saints are not
capable of eating.
*It is plain that angels have authority in the government of this world: hence we read
of one Michael who had charge of the Jews and their affairs (Dan. x, 21.) ; of another
who managed the affairs of the Persian empire (ch.x. 13). Some have power over the
elements, as fire (Rcv. xiv. 18 :) water, (Ch. xvi, 5); light (Ch. xix,); the winds (Ch.
vii. 1); the bottomless pit (ch. ix. 1. 2.) It would be endless to enumerate all the
instances wherein this world is in subjection to angels; not so the world to come or
millennium.
Eating and drinking, because their bodies are spiritual, incorruptible and immortal." I
fear not the objection. Did not Christ (after his resurrection) eat and drink? (Acts x.
41). And, for fear some chemical theologies should subsidize fact into phantasm, the
species of eatables are mentioned, viz, bread, filth, and honey-comb (Luke xxi.
30,42.) and why may he not eat-and drink in his kingdom? Or, why may not the risen
saints eat and drink with him? Are" their bodies more refined than his? Are we not
told that angels ate on earth? Nay, do they not eat in heaven? How else come we to
read of angel' s food? (Psalm. lxx. 25). And, if the Israelites despised it as too light for
their gross bodies it well suits the refined nature of angels and saints. (Rev. ii. 17). It
appears to me that all created beings stand in need of some alimen1tary accession, tho
their bodies were pure another. Milton laughs to scorn those theologists who explain
scripture othcrwis Ethan in a Literal sense, when angels are said to eat and drink; and
finely describes the manner in which superior natures are nourished by the inferior.
(Par. 1. 65.1. 405.)